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As ʻPhilosophy and Non-Philosophy since Hegelʼ, in Hugh J. , Philosophy and Non-Philosophy since Merleau-Ponty, Routledge, London, 1988, p. 15). In this respect, Merleau-Ponty shows the inﬂuence of the structuralist thinking of his friend Claude LéviStrauss. But, in their Introduction to the Cambridge Companion, Carman and Hansen argue, following Vincent Descombes, that ʻMerleau-Pontyʼs interpretations underestimate the extent of the structuralist break with the philosophy of the subjectʼ. On this view, Merleau-Ponty remained too much of the ʻhumanistʼ, with some slight modiﬁcations, to take on board fully the implications of that crisis in philosophy of which he himself spoke.

229. 22. Ibid. 23. See ʻThe Concept of [Art] Criticism in German Romanticismʼ, in Walter Benjamin: Selected Writings, vol. 1 (1913–1924), Harvard University Press, Cambridge MA and London, 1996, pp. 116–200. 24. , p. 297. 25. ʻIs it not the case that the real task here is to bring the entire opposition between sensory experience [Erlebnis] and experience proper [Erfahrung] into relation with a dialectical theory of forgetting? Or one could say, into relation with a theory of reiﬁcation. For all reiﬁcation is a forgetting: Objects become purely thing-like the moment they are retained for us without the continued presence of their other aspects: when something of them has become forgotten.

To abolish the distinction between ourselves as subjects and the world of which we are conscious, to see our being as an engagement with the world, is also to abolish any ultimate distinction between ourselves and other human beings (or even, as in the quotation, other animals). Since other human beings are, like ourselves, essentially embodied, our relation to them is ʻwith other bodiesʼ. This enables Merleau-Ponty to incorporate into his thinking the insights of Freudian psychoanalysis, with its emphasis on an all-pervasive sexuality in our relations to the world and to other people.